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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-47

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क्रौष्टुकिरुवाच ।
यथा ससर्ज वै ब्रह्मा भगवानादिकृत् प्रजाः ।
प्रजापतिः पतिर्देवस्तन्मे विस्तरतो वद ॥१॥
1. krauṣṭukiruvāca .
yathā sasarja vai brahmā bhagavānādikṛt prajāḥ .
prajāpatiḥ patirdevastanme vistarato vada.
1. krauṣṭukiḥ uvāca yathā sasarja vai brahmā bhagavān ādikṛt
prajāḥ prajāpatiḥ patiḥ devaḥ tat me vistarataḥ vada
1. Krauṣṭuki said: 'Please tell me in detail how the glorious Lord Brahma (Bhagavān), the primordial creator (ādikṛt), the Lord of creatures (prajāpati), the master, and the god, created all beings (prajāḥ).'
मार्कण्डेय उवाच ।
कथयाम्येष ते ब्रह्मन् ससर्ज भगवान् यथा ।
लोककृच्छाश्वतः कृत्स्नं जगत् स्थावरजङ्गमम् ॥२॥
2. mārkaṇḍeya uvāca .
kathayāmyeṣa te brahman sasarja bhagavān yathā .
lokakṛcchāśvataḥ kṛtsnaṃ jagat sthāvarajaṅgamam.
2. mārkaṇḍeyaḥ uvāca kathayāmi eṣaḥ te brahman sasarja bhagavān
yathā lokakṛt śāśvataḥ kṛtsnam jagat sthāvarajaṅgamam
2. Mārkaṇḍeya said: 'O brahmin, I shall indeed tell you how the glorious Lord (Bhagavān), the eternal creator of the worlds, created the entire universe, both animate and inanimate.'
पद्मावसाने प्रलये निशासुत्पोत्थितः प्रभुः ।
सत्त्वोद्रिक्तस्तदा ब्रह्मा शून्यं लोकमवैक्षत ॥३॥
3. padmāvasāne pralaye niśāsutpotthitaḥ prabhuḥ .
sattvodriktastadā brahmā śūnyaṃ lokamavaikṣata.
3. padmāvasāne pralaye niśāsu utpotthitaḥ prabhuḥ
sattvodriktaḥ tadā brahmā śūnyam lokam avaikṣata
3. At the conclusion of the cosmic day (padmāvasāne) and during the dissolution (pralaye) which encompasses the cosmic nights, the Lord emerged. Then, predominantly filled with the quality of goodness (sattva), Brahmā perceived the world as empty.
इमञ्चोदाहरन्त्यत्र श्लोकं नारायणं प्रति ।
ब्रह्मस्वरूपिणं देवं जगतः प्रभवाप्ययम् ॥४॥
4. imañcodāharantyatra ślokaṃ nārāyaṇaṃ prati .
brahmasvarūpiṇaṃ devaṃ jagataḥ prabhavāpyayam.
4. imam ca udāharanti atra ślokam nārāyaṇam prati
brahmasvarūpiṇam devam jagataḥ prabhavāpyayam
4. And here they recite this verse concerning Nārāyaṇa, the God who is of the very nature of the supreme reality (brahman), and who is the origin and dissolution of the universe.
आपो नारा वै तनव इत्यपां नाम शुश्रुम ।
तासु शेते स यस्माच्च तेन नारायणः स्मृतः ॥५॥
5. āpo nārā vai tanava ityapāṃ nāma śuśruma .
tāsu śete sa yasmācca tena nārāyaṇaḥ smṛtaḥ.
5. āpaḥ nārā vai tanavaḥ iti apām nāma śuśruma
tāsu śete saḥ yasmāt ca tena nārāyaṇaḥ smṛtaḥ
5. Indeed, "nārā" refers to the waters, which are verily his bodies; thus, we have heard this name for the waters. And because he rests in them, he is therefore remembered as Nārāyaṇa.
विबुद्धः सलिले तस्मिन् विज्ञायान्तर्गतां महीम् ।
अनुमानात् समुद्धारं कर्तुकामस्तदा क्षिते ॥६॥
6. vibuddhaḥ salile tasmin vijñāyāntargatāṃ mahīm .
anumānāt samuddhāraṃ kartukāmastadā kṣite.
6. vibuddhaḥ salile tasmin vijñāya antargatām
mahīm anumānāt samuddhāram kartukāmaḥ tadā kṣite
6. Awakened in those waters, and having realized by inference that the earth (mahī) was submerged within them, he then desired to effect the raising (samuddhāra) of the earth (kṣiti).
अकरोत् स तनूरन्याः कल्पादिषु यथा पुरा ।
मत्स्यकूर्मादिकास्तद्वद्वाराहं वपुरास्थितः ॥७॥
7. akarot sa tanūranyāḥ kalpādiṣu yathā purā .
matsyakūrmādikāstadvadvārāhaṃ vapurāsthitaḥ.
7. akarot sa tanūḥ anyāḥ kalpādiṣu yathā purā
matsyakūrmādikāḥ tadvat vārāham vapuḥ āsthitaḥ
7. As he had done before, at the beginning of cosmic cycles (kalpas), he created other bodies. Similarly, he assumed the form of a boar, just as he had taken forms like the fish and tortoise.
वेदयज्ञमयं दिव्यं वेदयज्ञमयो विभुः ।
रूपं कृत्वा विवेशाप्सु सर्वगः सर्वसम्भवः ॥८॥
8. vedayajñamayaṃ divyaṃ vedayajñamayo vibhuḥ .
rūpaṃ kṛtvā viveśāpsu sarvagaḥ sarvasambhavaḥ.
8. vedayajñamayam divyam vedayajñamayaḥ vibhuḥ
rūpam kṛtvā viveśa apsu sarvagaḥ sarvasambhavaḥ
8. The all-pervading Lord (vibhu), who embodies Veda (sacred knowledge) and yajña (sacrifice), and who is present everywhere (sarvaga) and the origin of all, assumed a divine form (rūpa) also infused with Veda and yajña (sacrifice), and then entered the waters.
समुद्धृकत्य च पातालान्मुमोच सलिले भुवम् ।
जनलोकस्थितैः सिद्धैश्चिन्त्यमानो जगत्पतिः ॥९॥
9. samuddhṛkatya ca pātālānmumoca salile bhuvam .
janalokasthitaiḥ siddhaiścintyamāno jagatpatiḥ.
9. samuddhṛtya ca pātālān mumoca salile bhuvam
janalokasthitaiḥ siddhaiḥ cintyamānaḥ jagatpatiḥ
9. And having uplifted the earth (bhuvam) by passing through the netherworlds (pātāla), he placed it upon the waters. The Lord of the world (jagatpati) was being contemplated by the perfected beings (siddhas) residing in Janaloka.
तस्योपरि जलौघस्य महती नैरिव स्थिता ।
विततत्वात्तु देहस्य न मही याति संप्लवम् ॥१०॥
10. tasyopari jalaughasya mahatī nairiva sthitā .
vitatatvāttu dehasya na mahī yāti saṃplavam.
10. tasya upari jalaughasya mahatī nauḥ iva sthitā
vitatatvāt tu dehasya na mahī yāti samplavam
10. Upon that deluge of waters (jalaugha), the great earth (mahī) remained as if it were a boat (nau). However, due to the immense expanse of (his) body, the earth does not undergo submergence (samplava).
ततः क्षितिं समीकृत्य पृथिव्यां सोऽसृजद् गिरीन् ।
प्राक् सर्गे दह्यमाने तु तदा संवर्तकाग्निना ॥११॥
11. tataḥ kṣitiṃ samīkṛtya pṛthivyāṃ so'sṛjad girīn .
prāk sarge dahyamāne tu tadā saṃvartakāgninā.
11. tataḥ kṣitim samīkṛtya pṛthivyām saḥ asṛjat girīn
prāk sarge dahyamāne tu tadā saṃvartakāgninā
11. Then, after leveling the earth, he created mountains upon it. This was because, in the previous creation, at that time, they had been consumed by the fire of cosmic dissolution.
तेनाग्निना विशीर्णास्ते पर्वता भुवि सर्वशः ।
शैला एकार्णवे मग्ना वायुनापस्तु संहताः ॥१२॥
12. tenāgninā viśīrṇāste parvatā bhuvi sarvaśaḥ .
śailā ekārṇave magnā vāyunāpastu saṃhatāḥ.
12. tena agninā viśīrṇāḥ te parvatā bhuvi sarvaśaḥ
śailāḥ ekārṇave magnāḥ vāyunā āpaḥ tu saṃhatāḥ
12. By that fire, those mountains were completely shattered on the earth. The mountains were submerged in the primordial ocean, and the waters, compressed by the wind, had gathered there.
निषक्ता यत्र यत्रासंस्तत्र तत्राचलाभवन् ।
भूविभागन्ततः कृत्वा सप्तद्वीपोपशोभितम् ॥१३॥
13. niṣaktā yatra yatrāsaṃstatra tatrācalābhavan .
bhūvibhāgantataḥ kṛtvā saptadvīpopaśobhitam.
13. niṣaktāḥ yatra yatra āsan tatra tatra acalāḥ
abhavan bhūvibhāgam tataḥ kṛtvā saptadvīpopaśobhitam
13. Wherever they had settled, there they became immovable mountains. Then, having thus formed the earth's divisions, which were adorned with seven continents.
भूराद्यांश्चतुरो लोकान् पूर्वंवत् समकल्पयत् ।
सृष्टिञ्चिन्तयतस्तस्य कल्पादिषु यथा पुरा ॥१४॥
14. bhūrādyāṃścaturo lokān pūrvaṃvat samakalpayat .
sṛṣṭiñcintayatastasya kalpādiṣu yathā purā.
14. bhūrādīn ca caturaḥ lokān pūrvavat samakalpayat
sṛṣṭim cintayataḥ tasya kalpādiṣu yathā purā
14. He then arranged the four worlds, beginning with Bhūḥ, just as they had been before. This was for him, while contemplating creation, in the same way it had been previously at the beginning of other aeons.
अबुद्धिपूर्वकस्तस्मात् प्रादुर्भूतस्तमोमयः ।
तमो मोहो महामोहस्तामिस्त्रो ह्यन्धसंज्ञितः ॥१५॥
15. abuddhipūrvakastasmāt prādurbhūtastamomayaḥ .
tamo moho mahāmohastāmistro hyandhasaṃjñitaḥ.
15. abuddhipūrvakaḥ tasmāt prādurbhūtaḥ tamomayaḥ |
tamaḥ mohaḥ mahāmohaḥ tāmisraḥ hi andhasaṃjñitaḥ
15. Therefore, that which is born without intelligence (buddhi), characterized by darkness (tamas), manifested. This darkness (tamas) is [further categorized as] delusion (moha), great delusion (mahāmoha), gloom (tāmisra), and indeed, that which is designated as blindness.
अविद्या पञ्चपर्वैषा प्रादुर्भूता महात्मनः ।
पञ्चधावस्थितः सर्गो ध्यायतोऽप्रतिबोधवान् ॥१६॥
16. avidyā pañcaparvaiṣā prādurbhūtā mahātmanaḥ .
pañcadhāvasthitaḥ sargo dhyāyato'pratibodhavān.
16. avidyā pañcaparvā eṣā prādurbhūtā mahātmanaḥ |
pañcadhā avasthitaḥ sargaḥ dhyāyataḥ apratibodhavān
16. This five-fold ignorance (avidyā) manifested from the great self (mahātman). To him, while meditating, the five-fold creation (sarga) appeared, yet it was devoid of true knowledge.
बहिरन्तश्चाप्रकाशः संवृतात्मा नगात्मकः ।
मुख्या नगा यतश्चोक्ता मुख्यसर्गस्ततस्त्वयम् ॥१७॥
17. bahirantaścāprakāśaḥ saṃvṛtātmā nagātmakaḥ .
mukhyā nagā yataścoktā mukhyasargastatastvayam.
17. bahiḥ antaḥ ca aprakāśaḥ saṃvṛtātmā nagātmakaḥ |
mukhyā nagā yataḥ ca uktā mukhyasargaḥ tataḥ tu ayam
17. This creation is unilluminated both externally and internally, with an obscured (ātman) nature, and consists of immobile beings (naga). Since these immobile beings (naga) are designated as "primary", therefore this is truly the primary creation (mukhyasarga).
तं दृष्ट्वासाधकं सर्गममन्यदपरं पुनः ।
तस्याभिध्यायतः सर्गं तिर्यक्स्त्रोतो ह्यवर्तत ॥१८॥
18. taṃ dṛṣṭvāsādhakaṃ sargamamanyadaparaṃ punaḥ .
tasyābhidhyāyataḥ sargaṃ tiryakstroto hyavartata.
18. tam dṛṣṭvā asādhakam sargam amanyata aparam punaḥ |
tasya abhidhyāyataḥ sargam tiryakstrotaḥ hi avartata
18. Having observed that creation (sarga) to be unproductive, he again contemplated another. As he meditated, the creation (sarga) of cross-flowing beings, known as "tiryak-srota", indeed came into existence.
यस्मात्तिर्यक्प्रवृत्तिः सा तिर्यक्स्त्रोतस्ततः स्मृतः ।
पश्वादयस्ते विख्यातास्तमः प्रायो ह्यवेदिनः ॥१९॥
19. yasmāttiryakpravṛttiḥ sā tiryakstrotastataḥ smṛtaḥ .
paśvādayaste vikhyātāstamaḥ prāyo hyavedinaḥ.
19. yasmāt tiryakpravṛttiḥ sā tiryaksrotas tataḥ smṛtaḥ
paśvādayaḥ te vikhyātāḥ tamaḥprāyaḥ hi avedinaḥ
19. Because their inclination is downward, that creation is consequently known as the horizontal stream. These creatures, such as animals, are widely known to be predominantly ignorant and immersed in darkness (tamas).
अत्पथग्राहिनश्चैव तेऽज्ञाने ज्ञानमानिनः ।
अहङ्कृता अहंमाना अष्टाविशशद्विधात्मकाः ॥२०॥
20. atpathagrāhinaścaiva te'jñāne jñānamāninaḥ .
ahaṅkṛtā ahaṃmānā aṣṭāviśaśadvidhātmakāḥ.
20. atpathagrāhinaḥ ca eva te ajñāne jñānamāninaḥ
ahaṅkṛtāḥ ahaṃmānāḥ aṣṭāviṃśadvidhātmakāḥ
20. Furthermore, they are indeed those who cling to wrong paths, considering themselves wise even in their ignorance. They are filled with ego (ahaṅkāra) and self-importance, existing in twenty-eight distinct forms.
अन्तः प्रकाशास्ते सर्वे आवृतास्तु परस्परम् ।
तमप्यसाधकं मत्वा ध्यायतोऽन्यस्ततोऽभवत् ॥२१॥
21. antaḥ prakāśāste sarve āvṛtāstu parasparam .
tamapyasādhakaṃ matvā dhyāyato'nyastato'bhavat.
21. antaḥ prakāśāḥ te sarve āvṛtāḥ tu parasparam tam
api asādhakam matvā dhyāyataḥ anyaḥ tataḥ abhavat
21. Although all of them possess inner light, they are mutually obscured. Having deemed that (creation) also to be ineffective, another (creation) manifested from the meditating (creator).
ऊर्ध्वस्त्रोतस्तृतीयस्तु सात्त्विकः समवर्तत ।
ते सुखप्रीतिबहुला बहिरन्तस्त्वनावृताः ॥२२॥
22. ūrdhvastrotastṛtīyastu sāttvikaḥ samavartata .
te sukhaprītibahulā bahirantastvanāvṛtāḥ.
22. ūrdhvasrotas tṛtīyaḥ tu sāttvikaḥ samavartata
te sukhaprītibahulāḥ bahiḥ antaḥ tu anāvṛtāḥ
22. The third creation, known as the upward stream, consisting of those associated with purity (sattva), then came into existence. These beings are rich in happiness and delight, and are unobstructed both externally and internally.
प्रकाशा बहिरन्तश्च ऊर्ध्वस्त्रोतः समुद्भवाः ।
तुष्टात्मकस्तृतीयस्तु देवसर्गो हि स स्मृतः ॥२३॥
23. prakāśā bahirantaśca ūrdhvastrotaḥ samudbhavāḥ .
tuṣṭātmakastṛtīyastu devasargo hi sa smṛtaḥ.
23. prakāśāḥ bahiḥ antaḥ ca ūrdhvastrotaḥ samudbhavāḥ
| tuṣṭātmakaḥ tṛtīyaḥ tu devasargaḥ hi saḥ smṛtaḥ
23. They are luminous both externally and internally, having originated from the upward current. Indeed, this third creation (sarga) is remembered as the divine creation, characterized by satisfaction.
तस्मिन् सर्गेऽभवत् प्रीतिर्निष्पन्ने ब्रह्मणस्तदा ।
ततोऽन्यं स तदा दध्यौ साधकं सर्गमुत्तमम् ॥२४॥
24. tasmin sarge'bhavat prītirniṣpanne brahmaṇastadā .
tato'nyaṃ sa tadā dadhyau sādhakaṃ sargamuttamam.
24. tasmin sarge abhavat prītiḥ niṣpanne brahmaṇaḥ tadā |
tataḥ anyam saḥ tadā dadhyau sādhakam sargam uttamam
24. When that creation (sarga) was completed, Brahma then felt great satisfaction. Thereupon, he (Brahma) contemplated another excellent and accomplishing creation.
तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः ।
प्रादुर्बभौ तदाव्यक्तादर्वाक्स्त्रोतस्तु साधकः ॥२५॥
25. tathābhidhyāyatastasya satyābhidhyāyinastataḥ .
prādurbabhau tadāvyaktādarvākstrotastu sādhakaḥ.
25. tathā abhidhyāyataḥ tasya satyābhidhyāyinaḥ tataḥ |
prādurbabhau tadā avyaktāt arvākstrotas tu sādhakaḥ
25. While he was thus meditating, contemplating on truth, then from the unmanifest (prakṛti) appeared the downward-flowing creation, which is accomplishing.
यस्मादर्वाग् व्यवर्तन्त ततोर्ऽवाक्स्त्रोतसस्तु ते ।
ते च प्रकाशबहुलास्तमोद्रिक्ता रजोऽधिकाः ॥२६॥
26. yasmādarvāg vyavartanta tator'vākstrotasastu te .
te ca prakāśabahulāstamodriktā rajo'dhikāḥ.
26. yasmāt arvāk vyavartanta tataḥ arvākstrotasaḥ tu te
| te ca prakāśabahulāḥ tamodriktāḥ rajaḥ adhikāḥ
26. From whom they originated downwards, those are indeed the downward-flowing beings. And they are abundant in light but predominated by darkness (tamas) and characterized by an excess of passion (rajas).
तस्मात् ते दुः खबहुला भूयोभूयश्च कारिणः ।
प्रकाशा बहिरन्तश्च मनुष्याः साधकाश्च ते ॥२७॥
27. tasmāt te duḥ khabahulā bhūyobhūyaśca kāriṇaḥ .
prakāśā bahirantaśca manuṣyāḥ sādhakāśca te.
27. tasmāt te duḥkhabahulāḥ bhūyaḥ bhūyaḥ ca kāriṇaḥ
| prakāśāḥ bahiḥ antaḥ ca manuṣyāḥ sādhakāḥ ca te
27. Therefore, those human beings and practitioners who repeatedly engage in actions that cause much suffering are manifest both externally and internally.
पञ्चमोऽनुग्रहः सर्गः स चतुर्धा व्यवस्थितः ।
विपर्ययेण सिद्ध्या च शान्त्या तुष्ट्या तथैव च ॥२८॥
28. pañcamo'nugrahaḥ sargaḥ sa caturdhā vyavasthitaḥ .
viparyayeṇa siddhyā ca śāntyā tuṣṭyā tathaiva ca.
28. pañcamaḥ anugrahaḥ sargaḥ saḥ caturdhā vyavasthitaḥ
| viparyayeṇa siddhyā ca śāntyā tuṣṭyā tathā eva ca
28. The fifth creation is "anugraha" (grace/benevolence). That [creation] is manifested in four ways: through error, through accomplishment, and also through peace and contentment.
निर्वृत्तं वर्तमानञ्च तेर्ऽथं जानन्ति वै पुनः ।
भूतादिकानां भूतानां षष्ठः सर्ग स उच्यते ॥२९॥
29. nirvṛttaṃ vartamānañca ter'thaṃ jānanti vai punaḥ .
bhūtādikānāṃ bhūtānāṃ ṣaṣṭhaḥ sarga sa ucyate.
29. nirvṛttam vartamānam ca te artham jānanti vai punaḥ
| bhūtādikānām bhūtānām ṣaṣṭhaḥ sargaḥ saḥ ucyate
29. They truly know the past and the present [states of] things. Furthermore, that sixth creation is called the creation of elemental beings.
ते परिग्राहिणः सर्वे संविभागरतास्तथा ।
चोदनाश्चाप्यशीलाश्च ज्ञेया भूतादिकाश्च ते ॥३०॥
30. te parigrāhiṇaḥ sarve saṃvibhāgaratāstathā .
codanāścāpyaśīlāśca jñeyā bhūtādikāśca te.
30. te parigrāhiṇaḥ sarve saṃvibhāgaratāḥ tathā |
codanāḥ ca api aśīlāḥ ca jñeyāḥ bhūtādikāḥ ca te
30. All of them are grasping (possessive) and likewise devoted to sharing. They are also to be known as instigators, those lacking good conduct, and elemental beings.
प्रथमो महतः सर्गो विज्ञेयो ब्रह्मणस्तु सः ।
तन्मात्राणां द्वितीयस्तु भूतसर्गः स उच्यते ॥३१॥
31. prathamo mahataḥ sargo vijñeyo brahmaṇastu saḥ .
tanmātrāṇāṃ dvitīyastu bhūtasargaḥ sa ucyate.
31. prathamaḥ mahataḥ sargaḥ vijñeyaḥ brahmaṇaḥ tu
saḥ tanmātrāṇām dvitīyaḥ tu bhūtasargaḥ sa ucyate
31. The first creation is to be understood as that of the great principle (Mahat), originating from the ultimate reality (Brahman). The second, which is of the subtle elements (tanmātras), is called the elemental creation.
वैकारिकस्तृतीयस्तु सर्गश्चैन्द्रियकः स्मृतः ।
इत्येष प्राकृतः सर्गः संभूतो बुद्धैपूर्वकः ॥३२॥
32. vaikārikastṛtīyastu sargaścaindriyakaḥ smṛtaḥ .
ityeṣa prākṛtaḥ sargaḥ saṃbhūto buddhaipūrvakaḥ.
32. vaikārikaḥ tu tṛtīyaḥ tu sargaḥ ca aindriyakaḥ smṛtaḥ
iti eṣaḥ prākṛtaḥ sargaḥ sambhūtaḥ buddhipūrvakaḥ
32. The third creation is known as the transformation-based one, specifically that of the senses. Thus, this primary creation, arising from primordial nature (prakṛti), is preceded by the intellect (buddhi).
मुख्यः सर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः ।
तिर्यक्स्त्रोतस्तु यः प्रोक्तस्तिर्यग्योन्यः स पञ्चमः ॥३३॥
33. mukhyaḥ sargaścaturthastu mukhyā vai sthāvarāḥ smṛtāḥ .
tiryakstrotastu yaḥ proktastiryagyonyaḥ sa pañcamaḥ.
33. mukhyaḥ sargaḥ caturthaḥ tu mukhyā vai sthāvarāḥ smṛtāḥ
tiryak srotaḥ tu yaḥ proktaḥ tiryak yoniḥ saḥ pañcamaḥ
33. The fourth creation is the principal one; indeed, the principal beings are remembered as the immovables (plants). The one described as having a horizontal life-flow, belonging to the animal realm, is the fifth.
तथोर्ध्वस्त्रोतसां षष्ठो देवसर्गस्तु स स्मृतः ।
ततोर्ऽवाक्स्त्रोतसां सर्गः सप्तमः स तु मानुषः ॥३४॥
34. tathordhvastrotasāṃ ṣaṣṭho devasargastu sa smṛtaḥ .
tator'vākstrotasāṃ sargaḥ saptamaḥ sa tu mānuṣaḥ.
34. tathā ūrdhva srotasām ṣaṣṭhaḥ deva sargaḥ tu saḥ smṛtaḥ
tataḥ arvāk srotasām sargaḥ saptamaḥ saḥ tu mānuṣaḥ
34. Similarly, the sixth creation is remembered as the divine creation, belonging to those whose life-flow is upward. Thereafter, the creation of those whose life-flow is downward, the human creation, is the seventh.
अष्टमोऽनुग्रहः सर्गः सात्त्विकस्तामसश्च सः ।
पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः ॥३५॥
35. aṣṭamo'nugrahaḥ sargaḥ sāttvikastāmasaśca saḥ .
pañcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ.
35. aṣṭamaḥ anugrahaḥ sargaḥ sāttvikaḥ tāmasaḥ ca saḥ
pañca ete vaikṛtāḥ sargāḥ prākṛtāḥ tu trayaḥ smṛtāḥ
35. The eighth creation is called "anugraha" (grace or favor), which is both "sāttvika" (pure, associated with goodness) and "tāmasa" (dark, associated with inertia). Of these, five creations are "vaikṛta" (modified or secondary), while three are remembered as "prākṛta" (primary or natural).
प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः ।
इत्येते वै समाख्याता नव सर्गाः प्रजापतेः ॥३६॥
36. prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ .
ityete vai samākhyātā nava sargāḥ prajāpateḥ.
36. prākṛtaḥ vaikṛtaḥ ca eva kaumāraḥ navamaḥ smṛtaḥ
iti ete vai samākhyātāḥ nava sargāḥ prajāpateḥ
36. The ninth creation, known as "kaumāra", is considered to be both "prākṛta" (primary) and "vaikṛta" (secondary). Thus, these nine creations of Prajāpati have been fully described.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 (current chapter) Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134